不存在的东西

But at the same time Dants could not believe that the deposit, supposing it had ever existed, still existed; and though he considered the treasure as by no means chimerical, he yet believed it was no longer there

同时，即使那笔宝藏的确存在，他也不能相信现在它是否依旧还存在着，虽然他认为那宝藏决不是想象出来的东西，可是他相信它已不在那儿了。

But at the same time Dantès could not believe that the deposit , supposing it had ever existed, still existed; and though he considered the treasure as by no means chimerical, he yet believed it was no longer there.

同时，即使那笔宝藏的确存在，他也不能相信现在它是否依旧还存在着，虽然他认为那宝藏决不是想象出来的东西，可是他相信它已不在那儿了。

567Enlightenment, on its side, equally isolates the actual world as an entity forsaken by Spirit, isolates determinateness as unmoved finitude, as if it were not even a moment in the spiritual movement of essential being, not nothing, but also not something that absolutely is, but something that is evanescent.

贺译（ p102－103）：至于启蒙呢，在它这一方面也是一样，它同样把现实孤立为一种被精神遗弃了的本质，把规定性孤立为一种固定不移的有限物，仿佛既不是本质的精神活动中的一个环节，又不是无，也不是一种什么自在自为地存在着的东西，而勿宁是一种消逝着的东西。

If there were no such crimes as theft, forcible entry, malicious mischief, and the like, and if there were no means of forcing people to respect proprietary rights, there would be no such thing as property by law.

倘若没有诸如盗窃、非法侵入、故意损害他人财产等等之类的犯罪，而且，倘若不存在强制人们尊重所有权的手段，那么，也就不存在诸如合法财产之类的东西。

This term, too is objectionable. At one time, those who denied the existence of universals were fond of saying things like: There is no such thing as 'the horse': there is only the name nomen , gen.

这个称呼，也是可反对的，有些时候，那些拒绝普遍性东西存在的人会说"不存在诸如'马'这样的东西，只是一个名称——'马'，纯粹是一些声音。"

It is chiefly in this sense that Berkeley denies matter; that is to say, he does not deny that the sense-data which we commonly take as signs of the existence of the table are really signs of the existence of something independent of us, but he does deny that this something is nonmental, that it is neither mind nor ideas entertained by some mind.

贝克莱主要是在这种意义上否定物质的；那就是说，他并不否认通常我们以为是桌子存在的标志的那些感觉材料是某种独立于我们之外的东西的存在标志，但是他确乎不认为这个某种东西可以是"非心灵"的，也就是说，可以既不是心灵，也不是某个心灵所具备的观念。

Beauty exists actually, without beauty, without aesthetics, beauty can be created by nature and people, beauty exists can be created; beauty is not randomly created, it is uncommon masterwork. Beauty of the mind is also the appearance of morality being magnificent. Beauty is superexcellent, the existence of beauty is exceeding over generality, meanwhile existential beauty is not the end of beauty, for beauty has limitless transcendence; beauty is orbicular without defect, weakness or deficit, its superexcellence and transcendence are integrated with satisfactory integrality; beauty increases color and joy into the world, there is nothing that is better than beauty and nothing that is more pure than beauty. Beauty is the corporate target, an unrational target. Beauty has absolute ideality.

美，是现实存在的，没有美也就不会提出美学了，美可由大自然和人为创造，美不仅存在而具有可造创性；美又不是可以随便创造的，都是非凡的杰作，心灵美也是道德情操高尚的表现，美具有卓越性，美的存在是对普通的超越，同时存在的美又不是美的终点，美具有无限的越超性；美是圆满的，没有缺点，也没有弱点更没有亏点，其卓越性和超越性都是完整的，是具有圆满的完整性；美给这个世界增加了色彩和快乐，再也没有比美更好的东西了，再也没有比美更纯粹的了，美是所有事物的共同向往，而且是非理性的向住，美具有绝对的理想性。

Proof: Nothing can be nonexistent unless something either positively or privatively incompatible with it can exist, for one of two contradictories is always true. But nothing can be either positively or privatively incompatible with a being which cannot be caused, because it would be either of itself or from another.

证明：没有东西可以是非存在的，除非或主动或被动地与之矛盾的东西存在，因为矛盾的双方之一总是真实的，但没有任何东西可能与不能被生产的东西或主动或被动地矛盾着，因为它要么是它自身，要么由别的原因产生。

In addition to these three topics—the nature of being; the first causes of things; things that do not change—(the latter two being understood as including attempts to show that there no first causes or things that do not change), the topics that fall under the "old" or "Aristotelian/Medieval" conception of metaphysics, we must recognize attention to a large range of "new" or "post-Medieval" topics as no less the proper business of metaphysics than these three.

除开这三个&旧&或&Aristotle/中世纪&形上学主题——being的nature，诸第一因，不变东西（后两个被理解为包括试图指出不存在这样的东西）——那些&新&或&中世纪后&的形上学主题，并不比这三个更少正当性。

In contrast, Diogenes, one of Antisthenes most famous followers carried the cynical philosophy to its farthest extreme. Diogenes was not known merely as one of "The Dog Philosophers," his personal nickname was "The Dog" and Plato referred to him as "Socrates gone mad." He denied all physical wealth and pleasure; he lived in a barrel and his only possessions were a robe to cover himself and a walking stick. There is an antecdote of questionable historical accuracy that demonstrates the character of Diogenes: One day Diogenes was sitting on a hill next to his barrel enjoying the warm rays of the sun when he was approached by Alexander the Great. Alexander asked Diogenes if he was the infamous Diogenes of whom the Athenians had spoken. Diogenes replied that he was. Alexander asked Diogenes if it was true that he had no desire for anything. Diogenes looked up at Alexander and said that he only wanted one thing, with that he asked Alexander to move a little to one side because he was blocking the sun. After the encounter, Alexander reportedly stated that if he could be anyone other than Alexander he would want to be Diogenes. Although Diogenes' behavior was sometimes amusing, he was not well liked in Athens primarily because of his writings encouraging incest and cannibalism.

和他形成对比的是带奥珍妮丝，他最著名的一个把犬儒哲学发扬到极致的追随者，带奥珍妮丝不光被看成犬儒哲学家，他自己的外号是狗并且柏拉图称他为疯了的苏格拉底，他漠视一切身体健康和愉悦，他住在一个罐子里，所有的财产是用来遮盖自己的一挂长袍，和一只拐杖，曾有一个轶闻能够体现带奥珍妮丝的性格，尽管历史准确性存在争论：有一天带奥珍妮丝坐在小山坡上，身边是他的罐子，正在沐浴和煦的阳光，这是亚历山大王走到他的身边，亚历山大问带奥珍妮丝是不是雅典人所热论的那个声名不佳的带奥珍妮丝，带奥珍妮丝回答是，亚历山大接着问你什么东西都不想要是否属实，带奥珍妮丝抬头看看亚历山大王，说道，除了一样东西，说着，他请亚历山大挪开一点因为他挡住了他正在享受的阳光，据传言，这次邂逅以后，亚历山大说过，如果给他一个不是亚历山大的机会，他愿意成为带奥珍妮丝，尽管带奥珍妮丝所为有时趣味横生，但是他还不是很见爱于雅典人，主要是因为他的著述里面提倡乱伦和食人

We have no common name for a mime of Sophron or Xenarchus and a Socratic Conversation; and we should still be without one even if the imitation in the two instances were in trimeters or elegiacs or some other kind of verse--though it is the way with people to tack on 'poet' to the name of a metre, and talk of elegiac-poets and epic-poets, thinking that they call them poets not by reason of the imitative nature of their work, but indiscriminately by reason of the metre they write in.

索夫农 、森那库斯和苏格拉底式的对话采用的模仿没有一个公共的名称；三音步诗、挽歌体或其他类型的诗的模仿也没有——人们把&诗人&这一名词和格律名称结合到一起，称之为挽歌体诗人或者史诗诗人，他们被称为诗人，似乎只是因为遵守格律写作，而非他们作品的模仿本质。

The relationship between communicative competence and grammar teaching should be that of the ends and the means.

交际能力和语法的关系应该是目标与途径的关系。